Revelation · Chapter 22

V. 1. And he showed me a river of the water of life-The ever fresh and fruitful effluence of the Holy Ghost. See Ezekiel 47:1-12; where also the trees are mentioned which "bear fruit every month," that is, perpetually. Proceeding out of the throne of God, and of the Lamb-"All that the Father hath," saith the Son of God, "is mine;" even the throne of his glory.

Verse 1. Pure river of water of life] This is evidently a reference to the garden of paradise, and the river by which it was watered; and there is also a reference to the account, Ezekiel 47:7-12. Water of life, as we have seen before, generally signifies spring or running water; here it may signify incessant communications of happiness proceeding from God.

Verses 1, 2. And — Proceeding with his description of the heavenly city, the apostle observes, he — That is, the angel who condescended to be his guide on this occasion; showed me a pure river of the water of life — The ever fresh and fructifying influence of the Holy Spirit; see Ezekiel 47:1- 12, where also the trees are mentioned which bear fruit every month, that is, perpetually. Proceeding out of the throne of God and of the Lamb — All things that the Father hath, saith the Son of God, are mine; even the throne of his glory. In the midst of the street of it — Here is the paradise of God, mentioned chap. 2:7; and on either side of the river was the tree of life — As this river ran through the chief street in the midst of the city, so there were planted on each side of it beautiful trees, not only to serve for ornament and refreshment, but which, like the tree of life in paradise, should make the inhabitants immortal; which bare twelve manner of fruits — Which produced a great variety of pleasant fruits, and in such plenty, that ripe fruit was yielded every month — So that all might freely partake of them at all seasons. And the leaves of the tree are for the healing of the nations — That is, for the preserving, not the restoring, of spiritual health; for no sickness or infirmity, of mind or body, is, or can be there: beneath the salutary shade of these trees no disease can ever invade any individual of the nations of the saved, but perpetual health shall exist and flourish in them all.

Verse 1. He shewed me a pure river of water of life. From the city we go to the palace, where the vision opens on the rock of ages, the Elohim, seated on his throne. Thence flows the crystal river with a constant stream, never exhausted with drought, nor ever swollen and turbid with rain. It is pellucid as the clearest crystal, and he who drinks shall never die, for death and the curse are now no more.

1. And—The entire passage, Revelation 21:1-22:5, should be read as one unbroken description. He—The angel interpreter of Revelation 21:9, 17. Clear—Rather, bright, radiant. Throne—The royal seat of the eternal KING. We may suppose its position central, the most illustrious point in the luminous capital.

V. 2. In the midst of the street-Here is the paradise of God, mentioned, Revelation 2:7.

Is the tree of life-Not one tree only, but many.

Every month-That is, in inexpressible abundance. The variety, likewise, as well as the abundance of the fruits of the Spirit, may be intimated thereby. And the leaves are for the healing of the nations-For the continuing their health, not the restoring it; for no sickness is there.

Verse 2. In the midst of the street of it] That is, of the city which was described in the preceding chapter.

The tree of life] An allusion to Genesis 2:9. As this tree of life is stated to be in the streets of the city, and on each side of the river, tree must here be an enallage of the singular for the plural number, trees of life, or trees which yielded fruit by which life was preserved. The account in Ezekiel is this: “And by the river, upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade-it shall bring forth new fruit, according to his months-and the fruit thereof shall be for meat, and the leaf thereof for medicine;” Ezekiel 47:12. Twelve manner of fruits] karpouv dwdeka. Twelve fruits; that is, fruit twelve times in the year, as is immediately explained, yielded her fruit every month. As this was a great and spacious city, one fountain was not sufficient to provide water for it, therefore a river is mentioned; a great river, by which it was sufficiently watered. Some think that by this tree of life the Gospel is indicated; the twelve fruits are the twelve apostles; and the leaves are Gospel doctrines by which the nations-the Gentiles, are healed of the disease of sin. But this seems to be a fanciful interpretation.

Verses 1, 2. And — Proceeding with his description of the heavenly city, the apostle observes, he — That is, the angel who condescended to be his guide on this occasion; showed me a pure river of the water of life — The ever fresh and fructifying influence of the Holy Spirit; see Ezekiel 47:1- 12, where also the trees are mentioned which bear fruit every month, that is, perpetually. Proceeding out of the throne of God and of the Lamb — All things that the Father hath, saith the Son of God, are mine; even the throne of his glory. In the midst of the street of it — Here is the paradise of God, mentioned chap. 2:7; and on either side of the river was the tree of life — As this river ran through the chief street in the midst of the city, so there were planted on each side of it beautiful trees, not only to serve for ornament and refreshment, but which, like the tree of life in paradise, should make the inhabitants immortal; which bare twelve manner of fruits — Which produced a great variety of pleasant fruits, and in such plenty, that ripe fruit was yielded every month — So that all might freely partake of them at all seasons. And the leaves of the tree are for the healing of the nations — That is, for the preserving, not the restoring, of spiritual health; for no sickness or infirmity, of mind or body, is, or can be there: beneath the salutary shade of these trees no disease can ever invade any individual of the nations of the saved, but perpetual health shall exist and flourish in them all.

Ver. 2. In the midst of the street of it, and on either side of the river, was the tree of life: poioun karpouv dwdeka, making its fruit, or bearing it every month, a month being the usual time or season of any species of ripe fruit. Thus Christ the tree of life is everywhere planted inseparably from the streams of life, and yet the streams and the tree continue one. The celestial paradise is perennial, ever in verdure, ever in bloom, ever loaded with delicious, rich and full-ripe fruit of sanctifying grace. Why then drink of turbid streams, and live on sour fruits?

2. On either (each) side of the river—The river cleaves the street lengthwise into two long strips; so that there is a breadth of street on each side of the stream. On both the banks of the river, the tree of life grows in rows, extending in line between street and river. Twelve manner of fruits—Rather, twelve fruitages, or (as Stuart) fruit-harvests. The idea is not that there were different species of fruits, but successive crops. The twelve tribal nations of the celestial earth have a salubrious clime and a lofty, luminous capital, with a gate for each tribe into it, labeled with the tribal name. On what immortal fruit do these immortals live? The tree of life furnishes twelve fruit-harvests a year, a harvest for each tribe. Here is a beautiful coincidence between the natural and symbolic twelve. But are the river and the tree confined to the capital? And must the nations, each one, pay an annual visit to the capital to obtain its harvest, just as the old Jews paid their annual visit to old Jerusalem at the Passover? And is it at these visits that the kings and nations (Revelation 21:24, 26) bring their glory and honour into it? Or does the river flow into all parts of the earth, refreshing the nations with renewed immortality? The former seems to be the view indicated by most of the statements. At the same time, this presents a pleasing idea of movement, and of perpetual reverence to the resident King. And, as the fruit of the tree is the ambrosia, and the river furnishes the nectar, so the very leaves of the tree are a medicine, warding off every decay, disease, or lesion. So the tree of life in the original Eden was the source of Adam’s immortality, exclusion from which was exposure to certainty of decay, disease, and death. Genesis 3:22-24. Here, then, is paradise restored. The resurrectional immortality—the immortality of body with soul—seems conditioned on the tree and river of life, the source of which is God’s own throne.

V. 3. And there shall be no more curse-But pure life and blessing; every effect of the displeasure of God for sin being now totally removed. But the throne of God and the Lamb shall be in it-That is, the glorious presence and reign of God.

And his servants-The highest honour in the universe.

Shalt worship him-The noblest employment.

Verse 3. No more curse] Instead of katanaqema, curse, the best MSS., versions, &c., read kataqema cursed person. As there shall be no more sinning against God, so there shall be no more curse of God upon the people; for they shall be all his servants, and serve him. Our first parents came under the curse by sinning against their Maker in paradise; these shall never apostatize, therefore neither they nor the earth shall be cursed.

Verses 3-5. And then too there shall be no more curse — As there is in this present world, and has been ever since the fall of man; but only pure life and blessing, every effect of the displeasure of God for sin being now totally removed; but the throne of God and of the Lamb shall be in it — That is, the glorious presence and reign of God and the Lamb; and his servants — The most honourable title in the universe; shall serve him — The noblest employment. And they shall see his face — The blessed inhabitants shall enjoy the so much talked of beatific vision, a privilege not granted even to Moses. They shall have the nearest access to, and the most free intercourse with him. This is the strongest expression in the language of Scripture, to denote the most perfect happiness of the heavenly state, 1 John 3:2. And his name shall be on their foreheads — Each of them shall be openly acknowledged as God’s own property, and his glorious nature shall most visibly shine forth in them. There seems in this expression to be an allusion to the name of God being on the golden plate which the Jewish high-priest wore on his forehead. And there shall be no night there — In this blessed state there shall be no interruption of their happiness and joy, but they shall live in the continual light of God’s countenance. And they need no candle, neither light of the sun — No instruction, aid, or comfort from any means of grace, ordinances of God, or any creature, as on earth; for the Lord God giveth them light — Their knowledge and wisdom, holiness and happiness, proceed immediately from God himself, from his constant and everlasting presence with them, and favour to them, so that they shall enjoy the same unspeakable happiness, without any interruption or diminution. And they shall reign for ever and ever — What an encouragement is this to the patience and faithfulness of these saints. That all their sufferings here on earth shall work out for them an eternal weight of glory! Observe, reader, the kingdom of God is taken by force; but the prize is well worth all the labour. What is high, amiable, or excellent in all the honours, riches, pleasures, titles, dignities, monarchies of the earth, has, if taken together, not the weight or value of a grain of dust, compared to the glory, riches, and felicity of the children of God. God is not ashamed to be called their God, for whom he hath prepared this city. But who shall come up into this holy place? Who shall have a right to the tree of life? They who, being justified by grace, are made heirs according to the hope of it, Titus 3:7; they who, having this hope in them, purify themselves as he is pure, 1 John 3:3; they who do his commandments, verse 14; and give diligence to be found with him in peace without spot and blameless, 2 Peter 3:14. Thus ends the doctrine of the Revelation, in the everlasting happiness of all the faithful. The mysterious ways of Providence are cleared up, and all things issue in an eternal sabbath, an everlasting state of perfect peace and felicity, reserved for all who endure to the end.

Ver. 3-5. There shall be no more curse, as in Revelation 21:4.

3. No more curse—The primal curse of death upon man is removed by the river and tree of immortality.

V. 4. And shall see his face-Which was not granted to Moses. They shall have the nearest access to, and thence the highest resemblance of, him. This is the highest expression in the language of scripture to denote the most perfect happiness of the heavenly state, 1 John 3:2. And his name shall be on their foreheads-Each of them shall be openly acknowledged as God's own property, and his glorious nature most visibly shine forth in them.

And they shall reign-But who are the subjects of these kings? The other inhabitants of the new earth. For there must needs be an everlasting difference between those who when on earth excelled in virtue, and those comparatively slothful and unprofitable servants, who were just saved as by fire. The kingdom of God is taken by force; but the prize is worth all the labour. Whatever of high, lovely, or excellent is in all the monarchies of the earth is all together not a grain of dust, compared to the glory of the children of God. God "is not ashamed to be called their God, for whom he hath prepared this city." But who shall come up into his holy place? "They who keep his commandments," Revelation 22:14.

Verse 4. See his face] Enjoy what is called the beatific vision; and they shall exhibit the fullest evidence that they belong entirely to him, for his name shall be written on their foreheads.

Verses 3-5. And then too there shall be no more curse — As there is in this present world, and has been ever since the fall of man; but only pure life and blessing, every effect of the displeasure of God for sin being now totally removed; but the throne of God and of the Lamb shall be in it — That is, the glorious presence and reign of God and the Lamb; and his servants — The most honourable title in the universe; shall serve him — The noblest employment. And they shall see his face — The blessed inhabitants shall enjoy the so much talked of beatific vision, a privilege not granted even to Moses. They shall have the nearest access to, and the most free intercourse with him. This is the strongest expression in the language of Scripture, to denote the most perfect happiness of the heavenly state, 1 John 3:2. And his name shall be on their foreheads — Each of them shall be openly acknowledged as God’s own property, and his glorious nature shall most visibly shine forth in them. There seems in this expression to be an allusion to the name of God being on the golden plate which the Jewish high-priest wore on his forehead. And there shall be no night there — In this blessed state there shall be no interruption of their happiness and joy, but they shall live in the continual light of God’s countenance. And they need no candle, neither light of the sun — No instruction, aid, or comfort from any means of grace, ordinances of God, or any creature, as on earth; for the Lord God giveth them light — Their knowledge and wisdom, holiness and happiness, proceed immediately from God himself, from his constant and everlasting presence with them, and favour to them, so that they shall enjoy the same unspeakable happiness, without any interruption or diminution. And they shall reign for ever and ever — What an encouragement is this to the patience and faithfulness of these saints. That all their sufferings here on earth shall work out for them an eternal weight of glory! Observe, reader, the kingdom of God is taken by force; but the prize is well worth all the labour. What is high, amiable, or excellent in all the honours, riches, pleasures, titles, dignities, monarchies of the earth, has, if taken together, not the weight or value of a grain of dust, compared to the glory, riches, and felicity of the children of God. God is not ashamed to be called their God, for whom he hath prepared this city. But who shall come up into this holy place? Who shall have a right to the tree of life? They who, being justified by grace, are made heirs according to the hope of it, Titus 3:7; they who, having this hope in them, purify themselves as he is pure, 1 John 3:3; they who do his commandments, verse 14; and give diligence to be found with him in peace without spot and blameless, 2 Peter 3:14. Thus ends the doctrine of the Revelation, in the everlasting happiness of all the faithful. The mysterious ways of Providence are cleared up, and all things issue in an eternal sabbath, an everlasting state of perfect peace and felicity, reserved for all who endure to the end.

Ver. 3-5. There shall be no more curse, as in Revelation 21:4.

4. By JESUS, reaffirming his coming, denouncing the corrupters of the record, 16-19.

V. 5. And they shall reign for ever and ever-What encouragement is this to the patience and faithfulness of the saints, that, whatever their sufferings are, they will work out for them "an eternal weight of glory!" Thus ends the doctrine of this Revelation, in the everlasting happiness of all the faithful. The mysterious ways of Providence are cleared up, and all things issue in an eternal Sabbath, an everlasting state of perfect peace and happiness, reserved for all who endure to the end.

Verse 5. There shall be no night there] See the 23d and 25th verses of the preceding chapter. {Revelation 21:23, 25}

Verses 3-5. And then too there shall be no more curse — As there is in this present world, and has been ever since the fall of man; but only pure life and blessing, every effect of the displeasure of God for sin being now totally removed; but the throne of God and of the Lamb shall be in it — That is, the glorious presence and reign of God and the Lamb; and his servants — The most honourable title in the universe; shall serve him — The noblest employment. And they shall see his face — The blessed inhabitants shall enjoy the so much talked of beatific vision, a privilege not granted even to Moses. They shall have the nearest access to, and the most free intercourse with him. This is the strongest expression in the language of Scripture, to denote the most perfect happiness of the heavenly state, 1 John 3:2. And his name shall be on their foreheads — Each of them shall be openly acknowledged as God’s own property, and his glorious nature shall most visibly shine forth in them. There seems in this expression to be an allusion to the name of God being on the golden plate which the Jewish high-priest wore on his forehead. And there shall be no night there — In this blessed state there shall be no interruption of their happiness and joy, but they shall live in the continual light of God’s countenance. And they need no candle, neither light of the sun — No instruction, aid, or comfort from any means of grace, ordinances of God, or any creature, as on earth; for the Lord God giveth them light — Their knowledge and wisdom, holiness and happiness, proceed immediately from God himself, from his constant and everlasting presence with them, and favour to them, so that they shall enjoy the same unspeakable happiness, without any interruption or diminution. And they shall reign for ever and ever — What an encouragement is this to the patience and faithfulness of these saints. That all their sufferings here on earth shall work out for them an eternal weight of glory! Observe, reader, the kingdom of God is taken by force; but the prize is well worth all the labour. What is high, amiable, or excellent in all the honours, riches, pleasures, titles, dignities, monarchies of the earth, has, if taken together, not the weight or value of a grain of dust, compared to the glory, riches, and felicity of the children of God. God is not ashamed to be called their God, for whom he hath prepared this city. But who shall come up into this holy place? Who shall have a right to the tree of life? They who, being justified by grace, are made heirs according to the hope of it, Titus 3:7; they who, having this hope in them, purify themselves as he is pure, 1 John 3:3; they who do his commandments, verse 14; and give diligence to be found with him in peace without spot and blameless, 2 Peter 3:14. Thus ends the doctrine of the Revelation, in the everlasting happiness of all the faithful. The mysterious ways of Providence are cleared up, and all things issue in an eternal sabbath, an everlasting state of perfect peace and felicity, reserved for all who endure to the end.

Ver. 3-5. There shall be no more curse, as in Revelation 21:4.

5. The seer reiterates the pleasing thought, no night there, Revelation 21:25. No repose is needed by these immortal frames; no debility weighs down the limbs, no stupor closes the eyes.

For ever and ever—The length of the reign of the saved is measured by the same terms as the length of the doom of the lost, Revelation 20:10. And the Greek word for reign is the verb for the Greek word for king; they shall be kings for ever. Hence, in one sense at least, all the inhabitants of heaven are kings of the heavenly earth.

The book of this Revelation is here properly closed. But its genuineness and transcendent value and dignity are now to be attested by the principal personages through whom it is delivered to the Church and world. EPILOGUE—FOUR ATTESTATIONS TO THE TRUTH OF THIS DIVINE

V. 6. And he said to me-Here begins the conclusion of the book, exactly agreeing with the introduction, (particularly Revelation 22:6, 7, 10 with Revelation 1:1, 3 and giving light to the whole book, as this book does to the whole scripture.

These sayings are faithful and true-All the things which you have heard and seen shall be faithfully accomplished in their order, and are infallibly true.

The Lord, the God of the holy prophets-Who inspired and authorised them of old.

Hath now sent me his angel, to show his servants-By thee. The things which must be done shortly-Which will begin to be performed immediately.

Verse 6. These sayings are faithful and true] See the preceding chapter, Revelation 21:5. From this verse to the end of the chapter is reckoned the epilogue of this book. 1. The angel affirms the truth of all that had been spoken, Revelation 22:6-11. 2. Jesus Christ confirms what has been affirmed, and pledges himself for the fulfilment of all the prophecies contained in it, Revelation 22:12-17. 3. John cautions his readers against adding or diminishing, and concludes with the apostolical blessing, Revelation 22:18-21.

The things which must shortly be done.] There are many sayings in this book which, if taken literally, would intimate that the prophecies delivered in the whole of the Apocalypse were to be fulfilled in a short time after their delivery to John; and this is a strong support for the scheme of Wetstein, and those who maintain that the prophecies of this book all referred to those times in which the apostle lived, and to the disturbances which then took place, not only among the Jews, but in the Roman empire. What they all mean, and when and how they are to be fulfilled, God in heaven alone knows.

Verses 6, 7. The glory and felicity set forth in the preceding chapter, and continued in the five verses we have just considered, being great above all imagination, certain as the word of prophecy, and lasting without end, must, if duly considered, be a powerful encouragement to us, and persuasive to constancy in the profession and practice of pure Christianity, whatever difficulties or dangers may attend it. What follows, to the end, is the conclusion of the whole book, or a sort of epilogue, which confirms the truth of the prophecies contained in these revelations, shows the importance and use of them, and is well fitted to leave them with strong impressions on the hearts of the readers, to preserve them from complying with any corruptions of the Christian faith and worship, and encourage their constancy in the ways of truth and righteousness. And he said, These sayings are true and faithful — All the things which thou hast heard and seen shall be faithfully accomplished in their order, and are infallibly true. Thus the angel ratifies all the forementioned particulars, by a repetition of the same solemn assurance which he had before given, (Revelation 19:9; 21:5,) adding that he was commissioned by the same God who had inspired the ancient prophets, to show the things which should shortly be done — That is, which would very soon begin to be in part fulfilled, and would, in process of time, be completed. Behold, I come quickly — Here the angel speaks, not in his own person, but in the person and character of Christ, whose ambassador and representative he was. Christ is said to come, upon any notable and illustrious manifestation of his providence; and all these are but so many steps to prepare the way for his last coming to judgment. Blessed, happy, is he that keepeth, without adding to or diminishing from, the sayings of the prophecy of this book — And that is duly influenced by them. And, as Vitringa devoutly wishes, “May the Lord grant this favour to us who have bestowed some labour in meditating thereon, that we also may have some share in this blessing.”

Ver. 6. He said unto me, these sayings are faithful and true. These words begin the conclusion of the book. Write it for a testament to remain in the church, a record of appeal concerning the fidelity of Christ to his people, the certainty of vengeance on the impenitent world, and the glory and coronation of his faithful followers in the everlasting kingdom of heaven.

6. He—The interpreting angel of verse 1, reaffirming the words of God, 21:5. These sayings—The utterances and revelations of this book. He who was commissioned agent pronounces that the apocalypse by him delivered is both a genuine revelation and a truthful doctrine. As a mere instrument his testimony is brief, modest, and subordinate to God’s.

2. By JOHN, recapitulating the fact of God’s sending his revealing angel, and his own over-reverence to the angel, 6-9.

6. And—That John’s own words commence here is evident from the fact that he really repeats at this close the words by him uttered at the commencement of the Apocalypse, Revelation 1:1, 3. John’s words are introduced with the Hebraistically repeated and, as in verses 10, 12, and 17.

The usual method of commentators is to make this whole verse (6) the words of the angel; to make John here re-perform in literal act his over-reverence in Revelation 19:10, and to make the angel resume at verse 10 and continue to 15. This is in many ways objectionable. It makes John mechanically and stolidly re-commit an already corrected blunder. It makes the angel speak at full length the words of God in his own person, as if he himself were God; an inadmissible assumption, inaccurately supported by Dusterdieck by the precedent of Revelation 11:3, where he incorrectly assumes that “my” is uttered by the angel in the name of God.

We make John’s words begin in verse 6, adding an implied saying, in italics, at the close of that verse. John thus narrates in 6 and 7 God’s sending the revealing angel to him and the promise of quickly coming; and in 8 and 9 he reiterates how over-gratefully he received this angelic communication. Ahus saw and heard in verse 8 is antithetical to sent to show in verse 6, so that the thought of the sending by God is transmitted down to verse 10, where he refers to God of verse 6. The entire of 10-15 is then spoken by God. Holy prophets—Preferable reading, of the spirits of the holy prophets; that is, of their spirits as instruments of his revealing work. By this solemn phrase John places his apocalypse on the same high level with the Old Testament, as conscious that it takes equal rank in the sacred canon. He is aware that he is making New Testament. Note, verse 19.

V. 7. Behold, I come quickly-Saith our Lord himself, to accomplish these things.

Happy is he that keepeth-Without adding or diminishing, Revelation 22:18, 19. the words of this book.

Verses 6, 7. The glory and felicity set forth in the preceding chapter, and continued in the five verses we have just considered, being great above all imagination, certain as the word of prophecy, and lasting without end, must, if duly considered, be a powerful encouragement to us, and persuasive to constancy in the profession and practice of pure Christianity, whatever difficulties or dangers may attend it. What follows, to the end, is the conclusion of the whole book, or a sort of epilogue, which confirms the truth of the prophecies contained in these revelations, shows the importance and use of them, and is well fitted to leave them with strong impressions on the hearts of the readers, to preserve them from complying with any corruptions of the Christian faith and worship, and encourage their constancy in the ways of truth and righteousness. And he said, These sayings are true and faithful — All the things which thou hast heard and seen shall be faithfully accomplished in their order, and are infallibly true. Thus the angel ratifies all the forementioned particulars, by a repetition of the same solemn assurance which he had before given, (Revelation 19:9; 21:5,) adding that he was commissioned by the same God who had inspired the ancient prophets, to show the things which should shortly be done — That is, which would very soon begin to be in part fulfilled, and would, in process of time, be completed. Behold, I come quickly — Here the angel speaks, not in his own person, but in the person and character of Christ, whose ambassador and representative he was. Christ is said to come, upon any notable and illustrious manifestation of his providence; and all these are but so many steps to prepare the way for his last coming to judgment. Blessed, happy, is he that keepeth, without adding to or diminishing from, the sayings of the prophecy of this book — And that is duly influenced by them. And, as Vitringa devoutly wishes, “May the Lord grant this favour to us who have bestowed some labour in meditating thereon, that we also may have some share in this blessing.”

7. Behold—A part of God’s sent prophetic message. Blessed—See note on Revelation 1:3.

V. 8. I fell down to worship at the feet of the angel-The very same words which occur, Revelation 19:10. The reproof of the angel, likewise, See thou do it not, for I am thy fellowservant, is expressed in the very same terms as before. May it not be the very same incident which is here related again? Is not this far more probable, than that the apostle would commit a fault again, of which he had been so solemnly warned before?

Verse 8. I fell down to worship] I prostrated myself before him as before a superior being, to express my gratitude, and give him thanks for the communications he had made. See on Revelation 19:10.

Verses 8, 9. And 1 John saw these things — I, who have committed these revelations to writing for the constant use of the churches, do solemnly declare they are no invention of my own, but what I was an eye and ear witness to, having really seen and heard these things in the prophetic visions granted me, as I have faithfully related them. And when I had heard, I fell down, &c. — And now, my visions appearing to be at an end, I prostrated myself before the angel who had showed me these things — To express the great respect and gratitude I felt for a person who had laid me under such great obligations. See on Revelation 19:10. Then saith he, See thou do it not — The expression, as before, in the original is short and elliptical, as is usual in showing vehement aversion: as if the apostle had said, The angel hindered me again, as he had done once before, informing me that I should not consider him as the author of these prophetic visions, but as a fellow-servant of the prophets; and, as such, employed in the service of God with them: all the praise of the church should be therefore given to God alone, who only is to be acknowledged the author of these Revelations, and who only gives the Spirit of prophecy for the encouragement and consolation of the faithful.

Ver. 8. 1 John saw these things, and heard them. I, an old man, dropping into eternity, leave this testament with the church, and haste away to appear before the great white throne. And I fell down to worship before the feet of the angel, as stated in Revelation 19:10. Christ spake here in the angel, yet he must not worship the Lord in a creature.

8. Saw… and heard—What God sent his angel to show. These things—The apocalyptic showings and sayings. I fell down—Re-narrating here the fact of Revelation 19:10, to show that so truly divine seemed this apocalypse that he came near to worshipping the mere messenger that brought it.

V. 9. See thou do it not-The expression in the original is short and elliptical, as is usual in showing vehement aversion.

Verses 8, 9. And 1 John saw these things — I, who have committed these revelations to writing for the constant use of the churches, do solemnly declare they are no invention of my own, but what I was an eye and ear witness to, having really seen and heard these things in the prophetic visions granted me, as I have faithfully related them. And when I had heard, I fell down, &c. — And now, my visions appearing to be at an end, I prostrated myself before the angel who had showed me these things — To express the great respect and gratitude I felt for a person who had laid me under such great obligations. See on Revelation 19:10. Then saith he, See thou do it not — The expression, as before, in the original is short and elliptical, as is usual in showing vehement aversion: as if the apostle had said, The angel hindered me again, as he had done once before, informing me that I should not consider him as the author of these prophetic visions, but as a fellow-servant of the prophets; and, as such, employed in the service of God with them: all the praise of the church should be therefore given to God alone, who only is to be acknowledged the author of these Revelations, and who only gives the Spirit of prophecy for the encouragement and consolation of the faithful.

9. Saith he—This apocalypse was no mere angel apocalypse, for the angel himself referred it to God.

3. By GOD, bringing before us and realizing the judgment as immediate, 10-15.

V. 10. And he saith to me-After a little pause. Seal not the sayings of this book-Conceal them not, like the things that are sealed up.

The time is nigh-Wherein they shall begin to take place.

Verse 10. Seal not the sayings] Do not lay them up for future generations; they concern the present times; they must shortly come to pass, for the time is at hand. See above, Revelation 22:6. What concerned the Jews was certainly at hand.

Verses 10, 11. And he saith unto me — After a little pause; Seal not the sayings of this book — Conceal them not, like the things that are sealed up; for the time is at hand — When they shall begin to take place. He that is unjust — Or unrighteous; that is, who lives and dies unjustified, let him be unjust, or unrighteous, still — For after death his state can admit of no change, he that is filthy — Unholy, unsanctified, and dies in that condition; let him, that is, he shall be, filthy, or unholy, still; and he that is righteous — That lives and dies justified, or accounted righteous; let him be, he shall be, righteous still; and he that is holy — That is, renewed in the spirit of his mind, and stamped with the divine image, and perseveres until death in that state; shall be holy still — Shall be found so at the day of judgment, and shall remain so for ever. Dr. Doddridge’s paraphrase on the verse, connecting it with the preceding, is, “The time is just approaching when the last seal shall be put on the characters of men, and when it shall be said, on the one hand, Let him that is unjust be unjust still, &c., for no more opportunities shall ever be granted for reforming what has been amiss, and recovering the unrighteous and polluted soul to rectitude and purity; and on the other hand, it shall be said, Let him that is righteous be righteous still, &c.; nothing shall ever happen to bring the virtues and graces of good men into any future danger, or under any cloud; but their righteousness and their holiness shall for ever shine, yea, shine with an increasing lustre.”

10. And he saith—Who saith? The connexion, as well as the entire tenor of the words said, show that it is none other than the Lord God of verse 6 who sent the angel so over-honoured by John. God sent the angel; John saw, heard, and almost worshipped; and then God saith as follows. God testifies to this apocalypse most strongly, by forbidding it to be sealed up, and by furnishing a vivid realization of its immediate fulfilment. In the words of God which follow, the seer is in spirit transferred to the last hours and minutes before the impending judgment-advent. Rather, we may say, that the advent is conceptually brought to the immediate future. See note, Revelation 1:7. That the judgment-advent is not taught to be literally at hand, is certain from the very fact that the millennium (xx) is made to intervene. It is in God’s own view that the divine coming is just at hand. See 2 Peter 3:8. Seal not… at hand—The book was to be kept unsealed and ready for the reading of all, as the event is virtually at hand to every human reader.

V. 11. He that is unrighteous-As if he had said, The final judgment is at hand; after which the condition of all mankind will admit of no change for ever.

Unrighteous-Unjustified.

Filthy-Unsanctified, unholy.

Verse 11. He that is unjust, let him be unjust still] The time of fulfilment will come so suddenly that there will be but little space for repentance and amendment. What is done must be done instantly; and let him that is holy persevere, and hold fast what he has received.

Verses 10, 11. And he saith unto me — After a little pause; Seal not the sayings of this book — Conceal them not, like the things that are sealed up; for the time is at hand — When they shall begin to take place. He that is unjust — Or unrighteous; that is, who lives and dies unjustified, let him be unjust, or unrighteous, still — For after death his state can admit of no change, he that is filthy — Unholy, unsanctified, and dies in that condition; let him, that is, he shall be, filthy, or unholy, still; and he that is righteous — That lives and dies justified, or accounted righteous; let him be, he shall be, righteous still; and he that is holy — That is, renewed in the spirit of his mind, and stamped with the divine image, and perseveres until death in that state; shall be holy still — Shall be found so at the day of judgment, and shall remain so for ever. Dr. Doddridge’s paraphrase on the verse, connecting it with the preceding, is, “The time is just approaching when the last seal shall be put on the characters of men, and when it shall be said, on the one hand, Let him that is unjust be unjust still, &c., for no more opportunities shall ever be granted for reforming what has been amiss, and recovering the unrighteous and polluted soul to rectitude and purity; and on the other hand, it shall be said, Let him that is righteous be righteous still, &c.; nothing shall ever happen to bring the virtues and graces of good men into any future danger, or under any cloud; but their righteousness and their holiness shall for ever shine, yea, shine with an increasing lustre.”

Ver. 11. He that is righteous, let him be righteous still. Some Greek copies have, o dikaiov, dikaiosunhn poihsatw eti. Let him that is righteous, work righteousness still.

11. As the words Revelation 1:7 conceive the advent as really present, so the words of this verse conceive it so near that probation is closed, and moral change impossible. As there is a moment at every closing life when character and destiny are fixed, so there is a moment of the closing world-history when the fixedness of eternity has already arrived. Repent? It is too late! Unjust—Referring to offences against equity. Filthy— Referring to shameful iniquities, offences against chastity, decency, and honour. Righteous—Moral rectitude. Holy—Implying spiritual consecration, including moral rectitude. Let him—There is no space for the reformation of the evil, or the apostasy of the good.

V. 12. I-Jesus Christ.

Come quickly-To judge the world.

And my reward is with me-The rewards which I assign both to the righteous and the wicked are given at my coming.

To give to every man according as his work-His whole inward and outward behaviour shall be.

Verse 12. Behold, I come quickly] I come to establish nay cause, comfort and support my followers, and punish the wicked.

Verses 12-15. And behold, I — Jesus Christ; come quickly — To judge the world. And my reward — Both of grace and vengeance; is with me — The reward which I shall assign, both to the righteous and the wicked, shall be conferred at my coming; to give to every man according as his work — His spirit and conduct, his whole inward and outward behaviour, shall be. And to confirm it further, I repeat it again, I am Alpha, &c. — Rather, the Alpha and the Omega, &c. — Who exist from everlasting to everlasting. How clear, incontestable a proof does our Lord here give of his divine glory! He is the Lord of the whole creation, by whom all things began to be formed, and by whom all things are to be finished; so that he will do all his pleasure, through all the ages of time, to the consummation of all things; and nothing can prevent or hinder the sure and full accomplishment of his word. Therefore, blessed, happy, are they, and they alone, that do his commandments — And so prepare for his important appearance; that they may have a right — Through his gracious covenant; to the tree of life — To all the blessings signified by it. When Adam broke his commandment, he was debarred from the tree of life. They who keep his commandments, who show their faith by their works, shall have access to it, and shall eat of it. For without are dogs — That is, the unclean, the contentious and quarrelsome, the fierce and rapacious. The sentence, in the original, is abrupt, as expressing abhorrence. The gates are ever open; but not for dogs. These are, and ever shall be, shut out, as also sorcerers, &c. — All that live in the violation of the known laws of God. See on Revelation 21:8.

APOCALYPSE, 6-19.

1. By the ANGEL briefly reiterating the divine endorsement, 6.

V. 13. I am the Alpha and the Omega, the first and the last-Who exist from everlasting to everlasting. How clear, incontestable a proof, does our Lord here give of his divine glory!

Verse 13. I am Alpha and Omega] See Clarke on “Revelation 1:8”; “Revelation 1:18”.

Verses 12-15. And behold, I — Jesus Christ; come quickly — To judge the world. And my reward — Both of grace and vengeance; is with me — The reward which I shall assign, both to the righteous and the wicked, shall be conferred at my coming; to give to every man according as his work — His spirit and conduct, his whole inward and outward behaviour, shall be. And to confirm it further, I repeat it again, I am Alpha, &c. — Rather, the Alpha and the Omega, &c. — Who exist from everlasting to everlasting. How clear, incontestable a proof does our Lord here give of his divine glory! He is the Lord of the whole creation, by whom all things began to be formed, and by whom all things are to be finished; so that he will do all his pleasure, through all the ages of time, to the consummation of all things; and nothing can prevent or hinder the sure and full accomplishment of his word. Therefore, blessed, happy, are they, and they alone, that do his commandments — And so prepare for his important appearance; that they may have a right — Through his gracious covenant; to the tree of life — To all the blessings signified by it. When Adam broke his commandment, he was debarred from the tree of life. They who keep his commandments, who show their faith by their works, shall have access to it, and shall eat of it. For without are dogs — That is, the unclean, the contentious and quarrelsome, the fierce and rapacious. The sentence, in the original, is abrupt, as expressing abhorrence. The gates are ever open; but not for dogs. These are, and ever shall be, shut out, as also sorcerers, &c. — All that live in the violation of the known laws of God. See on Revelation 21:8.

Ver. 13. I am Alpha and Omega. The revelation ends as it began in the first chapter.

13. I am Alpha—Assuredly words spoken by no angel.

V. 14. Happy are they that do his commandments-His, who saith, I come-He speaks of himself.

That they may have right-Through his gracious covenant. To the tree of life-To all the blessings signified by it. When Adam broke his commandment, he was driven from the tree of life. They who "keep his commandments" shall eat thereof.

Verse 14. Blessed are they that do his commandments] They are happy who are obedient.

That they may have right to the tree of life] The original is much more expressive, iJna estai h exousia auton epi to xulon thv zwhv. That they may have authority over the tree of life; an authority founded on right, this right founded on obedience to the commandments of God, and that obedience produced by the grace of God working in them. Without grace no obedience; without obedience no authority to the tree of life; without authority no right; without right no enjoyment: God’s grace through Christ produces the good, and then rewards it as if all had been our own.

Verses 12-15. And behold, I — Jesus Christ; come quickly — To judge the world. And my reward — Both of grace and vengeance; is with me — The reward which I shall assign, both to the righteous and the wicked, shall be conferred at my coming; to give to every man according as his work — His spirit and conduct, his whole inward and outward behaviour, shall be. And to confirm it further, I repeat it again, I am Alpha, &c. — Rather, the Alpha and the Omega, &c. — Who exist from everlasting to everlasting. How clear, incontestable a proof does our Lord here give of his divine glory! He is the Lord of the whole creation, by whom all things began to be formed, and by whom all things are to be finished; so that he will do all his pleasure, through all the ages of time, to the consummation of all things; and nothing can prevent or hinder the sure and full accomplishment of his word. Therefore, blessed, happy, are they, and they alone, that do his commandments — And so prepare for his important appearance; that they may have a right — Through his gracious covenant; to the tree of life — To all the blessings signified by it. When Adam broke his commandment, he was debarred from the tree of life. They who keep his commandments, who show their faith by their works, shall have access to it, and shall eat of it. For without are dogs — That is, the unclean, the contentious and quarrelsome, the fierce and rapacious. The sentence, in the original, is abrupt, as expressing abhorrence. The gates are ever open; but not for dogs. These are, and ever shall be, shut out, as also sorcerers, &c. — All that live in the violation of the known laws of God. See on Revelation 21:8.

14. Have right—All these expressions point to the tree of life as the final reward of a successful probation; and show that not the millennium is meant, but the final heaven beyond the universal resurrection. May enter… gates—May be allowed a life in the new earth, of which entrance to the capital is a right.

V. 15. Without are dogs-The sentence in the original is abrupt, as expressing abhorrence. The gates are ever open; but not for dogs; fierce and rapacious men.

Verse 15. Without are dogs] All those who are uncircumcised in heart. The Jews call all the uncircumcised dogs. “Who is a dog? Ans. He who is not circumcised.” Pirkey Elieser, chap. 29.

And sorcerers] See Clarke’s note on “Revelation 21:8”.

Verses 12-15. And behold, I — Jesus Christ; come quickly — To judge the world. And my reward — Both of grace and vengeance; is with me — The reward which I shall assign, both to the righteous and the wicked, shall be conferred at my coming; to give to every man according as his work — His spirit and conduct, his whole inward and outward behaviour, shall be. And to confirm it further, I repeat it again, I am Alpha, &c. — Rather, the Alpha and the Omega, &c. — Who exist from everlasting to everlasting. How clear, incontestable a proof does our Lord here give of his divine glory! He is the Lord of the whole creation, by whom all things began to be formed, and by whom all things are to be finished; so that he will do all his pleasure, through all the ages of time, to the consummation of all things; and nothing can prevent or hinder the sure and full accomplishment of his word. Therefore, blessed, happy, are they, and they alone, that do his commandments — And so prepare for his important appearance; that they may have a right — Through his gracious covenant; to the tree of life — To all the blessings signified by it. When Adam broke his commandment, he was debarred from the tree of life. They who keep his commandments, who show their faith by their works, shall have access to it, and shall eat of it. For without are dogs — That is, the unclean, the contentious and quarrelsome, the fierce and rapacious. The sentence, in the original, is abrupt, as expressing abhorrence. The gates are ever open; but not for dogs. These are, and ever shall be, shut out, as also sorcerers, &c. — All that live in the violation of the known laws of God. See on Revelation 21:8.

Ver. 15. Without are dogs. This is repeated in substance from Revelation 21:8, for it is proper for the gates of Zion to have double guards.

15. Without are the dogs, with the article. Not meaning that the dogs are admitted into the new earth, while excluded from the city. The Greek word for without is used for moral separateness in l Corinthians 5:12, 13; Colossians 4:5; 1 Thessalonians 4:12. In Acts 26:11, it means out of the country, even to foreign cities. The foreign and distant place assigned for characters represented by the dogs is specified in Revelation 21:8, with which passage compare this verse.

V. 16. I Jesus have sent my angel to testify these things-Primarily. To you-The seven angels of the churches; then to those Churches-and afterwards to all other churches in succeeding ages.

I-as God.

Am the root-And source of David's family and kingdom; as man, an descended from his loins. "I am the star out of Jacob," Numbers 24:17; like the bright morning star, who put an end to the night of ignorance, sin, and sorrow, and usher in an eternal day of light, purity, and joy.

Verse 16. I Jesus] The Maker, the Redeemer, and Judge of all men. Have sent mine angel] An especial messenger from heaven. I am the root and the offspring of David] Christ is the root of David as to his Divine nature; for from that all the human race sprang, for he is the Creator of all things, and without him was nothing made which is made. And he is the offspring of David as to his human nature; for that he took of the stock of David, becoming thereby heir to the Jewish throne, and the only heir which then existed; and it is remarkable that the whole regal family terminated in Christ: and as HE liveth for ever, he is the alone true David and everlasting King.

The bright and morning star.] I am splendour and glory to my kingdom; as the morning star ushers in the sun, so shall I usher in the unclouded and eternal glories of the everlasting kingdom.

Verse 16. I Jesus have sent mine angel — It was not thought sufficient to represent the angel as speaking in the person of Christ, but Christ himself also is here introduced speaking in his own person, and confirming the divine authority of this book, and attesting it to be properly his revelation; to testify unto you these things — Primarily to you, the seven angels of the churches; then to those churches, and afterward to all other churches in succeeding ages. I, as God, am the root — And source; and, as man, the offspring of David — And his family; and the bright and morning star — Who wear a glory exceeding that of the most brilliant and celestial luminary, and who put an end to the night of ignorance, sin, and sorrow, and usher in an eternal day of light, purity, and joy.

Ver. 16. I am the root and the offspring of David, the bright and morning star. Here the divine and human nature of the Redeemer are joined in the glory of his person. I am of David’s line, as promised in 2 Samuel 7; but I came from Him who has said, Sit thou on my right hand, till I make thine enemies thy footstool. I therefore, while the river flows with streams of grace, and while the twelve gates are open to all the world, repeat the cry of the prophet, and say in all the power of the Spirit, Ho every one that thirsteth, come ye to the waters; and let all who hear, echo my voice of invitation, for this is my last voice, my final call. Let all who hunger and thirst, inspire others with the sentiments they feel: let all who may not hear the gospel, but groan in spirit, and say, who will show us any good, come and take of the water of life freely.

16. I Jesus—Giving now in his own person his attestation to this book as really from his commissioned angel. In the churches—Greek, epi, literally, upon; but upon as an audience on whom the utterances are expended as to them addressed, Revelation 2:7. So in Revelation 10:11, the same preposition (rendered in our translation before) does not signify that the peoples named would be the subject of the prophecies, (as Dusterdieck insists,) but would be the object of their direct address. The churches—First the seven Churches of Asia, and through them to the churches of all lands and ages. Root and the offspring—Note on Revelation 5:5.

The bright and morning star—A beautiful image of the Saviour, presented by St. John here on the threshold of the celestial world. This new world is the morning of our endless existence; in its gray dawn happy is the man upon whose faith beams this bright and morning star, the promise and harbinger of an eternal day.

V. 17. The Spirit and the bride-The Spirit of adoption in the bride, in the heart of every true believer.

Say-With earnest desire and expectation.

Come-And accomplish all the words of this prophecy.

And let him that thirsteth, come-Here they also who are farther off are invited.

And whosoever will, let him take the water of life-He may partake of my spiritual and unspeakable blessings, as freely as he makes use of the most common refreshments; as freely as he drinks of the running stream.

Verse 17. The Spirit and the bride] All the prophets and all the apostles; the Church of God under the Old Testament, and the Church of Christ under the New.

Say, Come.] Invite men to Jesus, that by him they may be saved and prepared for this kingdom.

Let him that heareth] Let all who are privileged with reading and hearing the word of God, join in the general invitation to sinners. Him that is athirst] He who feels his need of salvation, and is longing to drink of the living fountain.

And whosoever will] No soul is excluded: Jesus died for every man; every man may be saved; therefore let him who wills, who wishes for salvation, come and take the water of life freely-without money or price!

Verse 17. And the Spirit — With which I inspire my servants; and the bride — The church, whom I have espoused, or the Spirit of adoption in the bride, says, with earnest desire and expectation, Come — And accomplish all the words of this prophecy. And let him that heareth say, Come — Let every one echo the invitation; and let my people, in all ages, consider it as their duty so to do; and let him that is athirst — That sincerely and earnestly desires the blessings of the gospel, whether the blessings of grace, or those of glory; come — And partake of those blessings. Let him apply to the Lord Jesus, in repentance and faith, to be pardoned and renewed; taken into God’s favour, and stamped with his image here, and put in possession of eternal life hereafter, and he shall not apply in vain; and whosoever will — Here they also, who are farther off, are invited; let him take of the water of life — He may partake of spiritual and eternal blessings; freely — Yea, as freely as he makes use of the most common refreshments, as freely as he drinks of the running stream. Such a declaration of free grace seems to have been wisely inserted just in the close of the sacred canon, to encourage the hope of every humble soul that is truly desirous of the blessings of the gospel; and to guard against those suspicions of divine goodness, which the dark mind of man is so ready to imbibe. The word lambaneto, which we render take, often signifies receive; and the word dwreain, rendered freely, implies the same as gratis, namely, the perfect freedom of the gift, and may probably refer to the celebrated invitation, Isaiah 55:1-3.

17. Come—To the promise of the morning star that he will come quickly, a welcoming response is now by the star, Jesus, heard. It sounds like the plaudit of a happy audience to a most welcome speaker, interposed without unwelcomely interrupting his speech. It is the united response of the Spirit in the heart of the bride, (the Church, Revelation 21:9,) and of the bride herself to the bridegroom, Come! And every one that heareth that divine promise has privilege to re-echo to him that same Come! The blessed final result will be that, when He, the morning star, has come, every redeemed soul that is athirst, and whosoever will, will be permitted to enter the golden city and stand on the banks of the river, (Revelation 22:1,) and take the water of life freely. See our note on verse 20.

V. 18, 19. I testify to every one, &c.-From the fulness of his heart, the apostle utters this testimony, this weighty admonition, not only to the churches of Asia, but to all who should ever hear this book. He that adds, all the plagues shall be added to him; he that takes from it, all the blessings shall be taken from him; and, doubtless, this guilt is incurred by all those who lay hinderances in the way of the faithful, which prevent them from hearing their Lord's "I come," and answering, "Come, Lord Jesus." This may likewise be considered as an awful sanction, given to the whole New Testament; in like manner as Moses guarded the law, Deuteronomy 4:2, and Deuteronomy 12:32; and as God himself did, Malachi 4:4, in closing the canon of the Old Testament.

Verse 18. If any man shall add] Shall give any other meaning to these prophecies, or any other application of them than God intends, he, though not originally intended, shall have the plagues threatened in this book for his portion.

Verses 18, 19. For I testify — Here the Lord Jesus adds a solemn admonition, not only to the churches of Asia, but to all who should ever hear or read this book. To him that adds to the things contained in it, shall all the plagues mentioned in it be added; and from him that takes away from the words of this prophecy shall the blessings spoken of in it be taken. And doubtless this guilt is incurred by all those who lay hinderances in the way of the faithful, in order to prevent them from hearing their Lord’s words, I come, and answering, Come, Lord Jesus. This may likewise be considered as an awful sanction given to the whole New Testament; in like manner, as Moses guarded the law, (Deuteronomy 4:2; 12:32,) and as God himself did, (Malachi 4:4,) in closing the canon of the Old Testament. It is true, however, that this solemn caution particularly refers to this book of the Revelation. But, as Doddridge observes, “God forbid we should imagine every honestly mistaken criticism, where there is a question respecting receiving or excluding any particular verse, should affect a man’s salvation, in consequence of what is here said. Such a passage, however, should make men very cautious, that they may not rashly incur any censure on this account; though, undoubtedly, the terror of the threatening is planted against any designed erasement or addition.” It may be observed further on this verse, that since God threatens the plagues written in this book, and the loss of a part in the holy city, as what might be the portion of those who should presume to corrupt it, and such corruption might happen in any age of the church, — it is very evident that the holy city spoken of in the preceding chapter is a representation of the heavenly state to be enjoyed by all good men; how applicable soever it may seem to any glorious scene preceding the final judgment: and that Revelation 20:11, 12, refers to the universal judgment.

Ver. 18, 19. If any man shall add to these things, or take away from the words of this prophecy, God shall take away his part out of the book of life, as the names of ancient citizens were erased from the city records, when they committed felonies against the state, and as he of old died who touched the ark with unhallowed hands.

How do these awful words affect thee, oh Griesbach, with thy countless Arian readings, culled from copies of poor clergymen, who wrote out their own bibles, often making, and often copying errors. Jerome in his time complained, that they wrote what they thought instead of what they found. Why then expose their weakness to a future age? Have we not the labours of Origen, who spent his whole life on the old testament, and much on the new? Has not Jerome visited Asia for a perfect text of the new testament? Have we not the Complute edition, and versions, a work of the Spaniards, who were warned, as Eusebius says, on the breaking out of the Arian controversy, to hold fast the faith once delivered to the saints. What more can we need? And thou, oh Wakefield, worse than others, to say when the Saviour gave up the ghost, “He breathed his last.” A shocking note. — We shall see by and bye whether thy work will stand or fall.

18. For—This word is pronounced spurious by the best authorities. I testify—Who, here, testifies? The testifieth of verse 20 shows that it is Jesus. Add unto these things—With purpose to corrupt the apostolic truth. The words refer not so much to additions to the text of the manuscript, as to the adding unholy falsehood to holy truth. God shall add unto him—Remaining unrepentant.

V. 18, 19. I testify to every one, &c.-From the fulness of his heart, the apostle utters this testimony, this weighty admonition, not only to the churches of Asia, but to all who should ever hear this book. He that adds, all the plagues shall be added to him; he that takes from it, all the blessings shall be taken from him; and, doubtless, this guilt is incurred by all those who lay hinderances in the way of the faithful, which prevent them from hearing their Lord's "I come," and answering, "Come, Lord Jesus." This may likewise be considered as an awful sanction, given to the whole New Testament; in like manner as Moses guarded the law, Deuteronomy 4:2, and Deuteronomy 12:32; and as God himself did, Malachi 4:4, in closing the canon of the Old Testament.

Verse 19. If any man shall take away] If any man shall lessen this meaning, curtail the sense, explain away the spirit and design, of these prophecies, God shall take away his part out of the book of life, &c. Thus Jesus Christ warns all those who consider this book to beware of indulging their own conjectures concerning it. I confess that this warning has its own powerful influence upon my mind, and has prevented me from indulging my own conjectures concerning its meaning, or of adopting the conjectures of others. These visions and threatenings are too delicate and awful a subject to trifle with, or even to treat in the most solemn manner, where the meaning is obscure. I must leave these things to time and event, the surest interpreters. No jot or tittle of Christ’s word shall fall to the ground; all shall have its fulfilment in due time.

This is termed a revelation, but it is a revelation of symbols; an exhibition of enigmas, to which no particular solution is given, and to which God alone can give the solution.

Verses 18, 19. For I testify — Here the Lord Jesus adds a solemn admonition, not only to the churches of Asia, but to all who should ever hear or read this book. To him that adds to the things contained in it, shall all the plagues mentioned in it be added; and from him that takes away from the words of this prophecy shall the blessings spoken of in it be taken. And doubtless this guilt is incurred by all those who lay hinderances in the way of the faithful, in order to prevent them from hearing their Lord’s words, I come, and answering, Come, Lord Jesus. This may likewise be considered as an awful sanction given to the whole New Testament; in like manner, as Moses guarded the law, (Deuteronomy 4:2; 12:32,) and as God himself did, (Malachi 4:4,) in closing the canon of the Old Testament. It is true, however, that this solemn caution particularly refers to this book of the Revelation. But, as Doddridge observes, “God forbid we should imagine every honestly mistaken criticism, where there is a question respecting receiving or excluding any particular verse, should affect a man’s salvation, in consequence of what is here said. Such a passage, however, should make men very cautious, that they may not rashly incur any censure on this account; though, undoubtedly, the terror of the threatening is planted against any designed erasement or addition.” It may be observed further on this verse, that since God threatens the plagues written in this book, and the loss of a part in the holy city, as what might be the portion of those who should presume to corrupt it, and such corruption might happen in any age of the church, — it is very evident that the holy city spoken of in the preceding chapter is a representation of the heavenly state to be enjoyed by all good men; how applicable soever it may seem to any glorious scene preceding the final judgment: and that Revelation 20:11, 12, refers to the universal judgment.

Ver. 18, 19. If any man shall add to these things, or take away from the words of this prophecy, God shall take away his part out of the book of life, as the names of ancient citizens were erased from the city records, when they committed felonies against the state, and as he of old died who touched the ark with unhallowed hands.

How do these awful words affect thee, oh Griesbach, with thy countless Arian readings, culled from copies of poor clergymen, who wrote out their own bibles, often making, and often copying errors. Jerome in his time complained, that they wrote what they thought instead of what they found. Why then expose their weakness to a future age? Have we not the labours of Origen, who spent his whole life on the old testament, and much on the new? Has not Jerome visited Asia for a perfect text of the new testament? Have we not the Complute edition, and versions, a work of the Spaniards, who were warned, as Eusebius says, on the breaking out of the Arian controversy, to hold fast the faith once delivered to the saints. What more can we need? And thou, oh Wakefield, worse than others, to say when the Saviour gave up the ghost, “He breathed his last.” A shocking note. — We shall see by and bye whether thy work will stand or fall.

19. Take away—Seeking to destroy the truth, or undermine its authority. His part—Either in possession, or the part he would have had had he been true. As the Apocalypse is rich with all the truths of the New Testament, so no one can impugn its doctrines without impugning the Gospel; and to impugn the Gospel is to impugn his own salvation. John, as before said, is conscious that he is making New Testament; he is doubtless conscious that he is closing the canon. But we cannot quite say that he includes the whole canon under the safe-guard of these maledictions otherwise than by the scope of analogy. Note, Revelation 5:14.

5. John’s final welcome to the Coming—BENEDICTION, 20, 21.

V. 20. He that testifieth these things-Even all that is contained in this book.

Saith-For the encouragement of the church in all her afflictions. Yea-Answering the call of the Spirit and the bride.

I come quickly-To destroy all her enemies, and establish her in a state of perfect and everlasting happiness. The apostle expresses his earnest desire and hope of this, by answering, Amen. Come, Lord Jesus!

Verse 20. Surely I come quickly] This may be truly said to every person in every age; Jesus the Judge is at the door!

Even so, come, Lord Jesus.] The wish and desire of the suffering Church, and of all the followers of God, who are longing for the coming of his kingdom.

Verse 20. He which testifieth these things — Even all that is contained in this book; saith — For the encouragement of the church in all her afflictions, and the warning of all her opposers and persecutors; Surely I come quickly — To judge and punish all my enemies, and the enemies of my cause and people; and to establish my church in a state of perfect and everlasting happiness. The apostle expresses his earnest desire and hope of this, by answering, Amen. Even so, come, Lord Jesus — Accomplish thy promises in order: and finally crown the faith, patience, and constancy of thy servants with eternal life.

20. Testifieth these things—Jesus, who attests his sending the revelation, and the deep danger of corrupting or undermining his truth. Come, Lord Jesus—Come with that coming which brings the final glory. Note verse 17.

V. 21. The grace-The free love.

Of the Lord Jesus-And all its fruits. Be with all-Who thus long for his appearing!

Verse 21. The grace of our Lord Jesus Christ] May the favour and powerful influence of Jesus Christ be with you all; you of the seven Churches, and the whole Church of Christ in every part of the earth, and through all the periods of time.

Instead of pantwn umwn, you all, the most excellent MSS. and versions have pantwn twn agiwn, all the saints. This reading Griesbach has received into the text as indisputably genuine.

Amen.] So be it! and so shall it be for ever and ever. The opinion of Dr. Priestley, concerning the authenticity of this book, and the manner in which it is written, should not be withheld from either the learned or pious reader. “I think it impossible for any intelligent and candid person to peruse this book without being struck in the most forcible manner with the peculiar dignity and sublimity of its composition, superior to that of any other writing whatever; so as to be convinced that, considering the age in which it appeared, none but a person divinely inspired could have written it. These prophecies are also written in such a manner as to satisfy us that the events announced to us were really foreseen, being described in such a manner as no person writing without that knowledge could have done. This requires such a mixture of clearness and obscurity as has never yet been imitated by any forgers of prophecy whatever. Forgeries, written of course after the events, have always been too plain. It is only in the Scriptures, and especially in the book of Daniel, and this of the Revelation, that we find this happy mixture of clearness and obscurity in the accounts of future events.”-Notes on Revelation.

The Subscriptions to this book are both few and unimportant:— The CODEX ALEXANDRINUS has simply-The Revelation of John. The SYRIAC doubles the Amen.

The ÆTHIOPIC.-Here is ended the vision of John, the Apocalypse; Amen: this is, as one might say, the vision which he saw in his life; and it was written by the blessed John, the evangelist of God.

VULGATE and COPTIC nothing.

ANCIENT ARABIC.-By the assistance of our Lord Jesus Christ, the vision of John, the apostle and evangelist, the beloved of the Lord, is finished: this is the Apocalypse which the Lord revealed to him for the service of men. To Him be glory for ever and ever.

HAVING now brought my short notes on this very obscure book to a conclusion, it may be expected that, although I do not adopt any of the theories which have been delivered concerning it, yet I should give the most plausible scheme of the ancients or moderns which has come to my knowledge. This I would gladly do if I had any scheme to which I could give a decided preference. However, as I have given in the preface the scheme of Professor Wetstein, it is right that I should, at the conclusion, give the scheme of Mr. Lowman, which is nearly the same with that of Bishop Newton, and which, as far as I can learn, is considered by the most rational divines as being the most consistent and probable. The scheme of the learned and pious Bengel may be found in the late Rev. John Wesley’s notes on this book; that of Mr. Lowman, which now follows, may he found at the end of Dr. Dodd’s notes.

Among other objections to this and all such schemes, I have this, which to me appears of vital consequence; its dates are too late. I think the book was written before the destruction of Jerusalem, and not in 95 or 96, the date which I follow in the margin; which date I give, not as my own opinion, but the opinion of others.

See Ancillary Writings for:

Mr. Lowman’s Scheme and Order of The Prophecies of the

Apocalypse.

See Ancillary Writings for:

PRINCIPLES WHICH, ON CAREFULLY READING AND

STUDYING THE SACRED WRITINGS, I THINK I FIND

UNEQUIVOCALLY REVEALED THERE.

Finished correcting for a new edition, Jan. 9, 1832.—A. C. END OF THE NEW TESTAMENT

Verse 21. The grace — The free love; of our Lord Jesus Christ — And all its fruits; be with you all — Who thus long for his appearing, and with all true Christians. The conclusion, as Bishop Newton says, is truly excellent, as well as all other parts of this book; and nothing could be contrived to leave these things with a stronger impression upon the mind of the reader. In the whole, from first to last, appears the majesty of the divine revealer — The Alpha and Omega, the beginning and the end, the Author and Finisher of every good work, and of this more especially. This is the sure word of prophecy, whereunto Christians, as St. Peter saith, do well to take heed, and attend, 2 Peter 1:16. Attention, then, to this book is recommended to us upon the authority of St. Peter, as well as of the writer, St. John: a double blessing, as we have seen in the book itself, is pronounced upon those who shall study and observe it; first in Revelation 1:3, and here again Revelation 22:7. Imboldened by which blessings, with Nehemiah, we would pray, Remember us, O my God, concerning this also, and spare us, according to the greatness of thy mercy, Nehemiah 13:22.

And now, to use the words of the pious and excellent Dr. Doddridge, “How sweetly and delightfully the canon of Scripture concludes, leaving, as it were, the music of heaven upon the attentive ear! O thou blessed root and offspring of David! O thou bright and morning star, impress on all our hearts these thy gracious words, which thou hast condescended to speak from the throne of thy glory; thereby, as it were, to aid the weakness of our faith in those which thou didst deliver while dwelling in mortal flesh! Then did the compassionate Saviour proclaim, from an eminence in the temple, to a crowded assembly, on a day of peculiar solemnity, If any man thirst, let him come unto me and drink, John 7:37. And now, behold, he makes the same proclamation from the celestial temple: he points as it were, to the fountain-head of happiness, to the springs of the water of life, near the throne of God; and says, Whoever will, let him come, let him take, let him freely take, of this living water, verse 17. Yea, and not content with speaking this language by his Spirit only, he calls on his bride to lift up her melodious voice, to publish this kind invitation. He calls on every one who hears it to echo it back, as if the excess of his goodness overcame him; as if it were necessary to his happiness that men should accept of their own salvation!

“With what sacred observance should these books be guarded, which contain a message of such infinite importance! of what dreadful curses are they worthy who presume to add to what is already perfect, or to take away, from that which is in every part divine! verse 18. God forbid that any of us should ever presumptuously attempt to do it! And may we be preserved from those mistaken interpretations, in consequence of which we should teach the world, as by his authority, any thing which he has not dictated, or deny any thing which carries along with it the stamp of such an authority! Have pity, O Lord, upon our weakness! Impute not prejudices which thou knowest we do not allow; and give us a greater penetration of mind to understand the true sense of thy word; a simplicity of heart to receive it; an integrity, so far as the duty of our station requires, to declare it; and a zeal to inculcate and defend it.

“While we are thus employed, — or employed in any other services which Providence may assign us; — whatever labours may exercise us, whatever difficulties may surround us, whatever sorrows may depress us, let us with pleasure hear our Lord proclaiming, Behold, I come quickly: I come to put a period to the labour and suffering of my servants; I come, and my reward of grace is with me; to recompense, with royal bounty, every work of faith and labour of love. I come to receive my faithful, persevering people to myself, to dwell for ever in that blissful world where the sacred volume, which contains the important discoveries of my will, shall be no more necessary; but knowledge, and holiness, and joy, shall be poured in upon their souls, in a more immediate, a more noble, and a more effectual manner. Amen! even so, come, Lord Jesus! Hasten the blessed hour to us, and to all the churches, so far as it may consist with thy wise and holy counsels. And, in the mean time, may thy grace be with us, to keep alive the remembrance of thy love, and the expectation of thy coming, in our hearts; and to animate us to a temper and conduct which may suit the blessings we have already received, and the nobler felicity after which thou hast taught us to aspire! Amen and Amen!”

END OF THE NEW TESTAMENT.

Ver. 21. The grace of our Lord Jesus Christ be with you all. Amen. John, like the holy patriarchs, and the Saviour, left his blessing on the churches. Amen.

21. Be with you all—The true reading more comprehensively is, with all the saints. And so our seer, whose unspeakable honour it was to close the sacred canon, dismisses the whole Church of all the then coming ages with the apostolic benediction. To which, at this, the solemn close of his own labour, the humble commentator adds his own deep AMEN.

THE END.